Search results

This chapter examines how the aspirations of the restorative justice movement are broader than tends to be acknowledged in debates about the virtues and vices of restorative justice. It suggests that, along with trying to change the social response to crime, the movement is concerned to bring about transformations in the way conflict is handled in a range of institutions, in approaches to political reconciliation, in social organisation and in our understanding of the self. Also, along with introducing new procedures for handling social problems, the movement is concerned to bring about profound changes in the way problems are construed.

The purpose of this study is to explore how citizen protests against perceived acts of racial injustice impact on share prices of companies who weigh in on the protests. In particular, corporate statements that directly address the issues around the protests are identified and possible mechanisms underlying how these may impact shareholder value are discussed.

The authors first use a qualitative research approach of content and sentiment analysis to track how companies or their chief executive officers (CEOs) present their stance against racial injustice, as represented by their use of linguistic markers. Then, the authors use an event study methodology to assess the response from stock market participants.

The findings suggest that CEOs primarily convey their stance using language that is emotive and empathic. In addition, shareholders earn a significant abnormal return of 2.13%, on average, in the three days following the release of the statements.

This study considered only US-listed companies. The sample size, also, is relatively small. Institutional and cultural differences across countries may also vary. Thus, future research could explore the extent to which the findings generalize to other contexts.

Results provide insights to top managers who communicate with various stakeholders on emotionally charged social issues. Findings also offer insights on the timing of trades for investors and arbitrageurs.

Findings contribute to the understanding of corporate behaviour in times of social upheaval. Insights from the study may also be used to inform corporate communication decisions about important social issues.

This study brings into focus the role that affective appeal and moral emotion can play in evoking motivation for corporate activism, and the impact that this has on investor opinions’ formation process.

This chapter looks at the methodology, benefits and accessibility of circle processes in the context of building resilience amongst women (and men) in high violence communities in South Africa. It examines the methodology and effectiveness of circles in two communities (Manenberg and Lavender Hill) where pilot projects are being undertaken.

This paper aims to draw on the analysis of instruction and student work in an English Language Arts classroom to discuss how teachers may support dispossessed students’ journeys toward radical healing (Ginwright, 2010) by using critically caring pedagogies – pedagogies grounded in teachers’ deep understanding of the systemic inequalities faced by their students and a strong commitment to contributing to social justice. Radical healing involves naming and redefining individual experiences of oppression as collective struggle to express desire and hope (Winn, 2012; 2013; Tuck, 2009).

The data used for this paper included video data from a two-week writing unit and fieldnotes from preceding lessons, classroom documents and handouts and final work from students. Data were analyzed through a process of open and focused coding (Coffey and Atkinson 1996; Miles and Huberman, 1994).

Three major practices emerged from the analysis of instruction: affirming student experience, connecting individual and community struggles and using writing as a space for expressing desire and hope. Student work showed how students used their writing to engage in the kind of analysis that autoethnographies encourage – reflection on individual lives as collective experiences and the expression of hope – which the author aligns with the goals of radical healing. Students wrote about enduring difficult life circumstances. They also found connections between their experiences and the lives of their peers and communities. Finally, they used their writing to express desire and hope.

The teacher’s pedagogy provides an illustration of teaching critically caring literacies (Camangian, 2010) that may lead to radical healing (Ginwright, 2010) – a pedagogy that seeks justice and encourages resilience, particularly for youth who have experienced great injustices. This kind of pedagogy requires not only the willingness to feel critical hope (Duncan-Andrade, 2009) with students but also a commitment to challenging disciplinary canons by allowing students’ lives to enter the classroom. In her classroom, the teacher created a space for her students to reflect on their lives and experience radical healing by encouraging them to contextualize their experiences within socio-historical processes and social, economic and political structures that were designed to create and sustain inequity. The autoethnography unit provided an opportunity for students to evaluate their own histories, come to terms with the past and begin to express desire and imagine hopeful futures (Tuck, 2009; Winn, 2012; 2013).

The colonial history of Australia has been a struggle between Indigenous peoples and the colonisers over Country. This is often represented as a struggle over land – it's control and use. Yet, for Indigenous people, land was never simply an economic commodity to be exploited. It was and is ‘Country’ in a deeper sense of the word, a fundamental part of Indigenous cosmology and a necessary foundation to a person's and group's ontology or being in the world. Country, then, can be conceptualised as both a physical and metaphysical domain. Indeed, both domains are inseparably intertwined. The struggle over Country remains core to understanding the social and political place of Indigenous people within Aboriginal law and within the criminal law and institutions of the coloniser. Further, this ongoing struggle goes to the heart of understanding why Indigenous people start their discussions on reform and change within the criminal justice system with a demand for recognition, negotiation and respect for Indigenous self-determination and a demand to see Indigenous people as colonised peoples.

This chapter offers an autotheoretical account of my experiences as a trans man training for my first amateur bout – one that has yet to come but borne out of a never-ending fight. My chapter is in conversation with autobiography (McBee, 2018), journalistic (Oates, 2006) and ethnographical scholarship addressing the intricacies of pugilistic violence as a response to systemic gender, racial, sexual and economic oppression (Beauchez, 2017; Rutter, 2007).

Boxing draws fighters from marginalized communities. As a trans man, I have fought intense ‘negative’ feelings most of my life – emotions culminating into rage. I joined an amateur boxing club in Ottawa after trying to instigate a street altercation with a stranger. Feeling out of control, I sought refuge with others who also believe fighting solves problems.

Influenced by Oates' observations that boxing is ‘primarily about being, and not giving, hurt’ (2006) and sharing McBee's experience of ‘loving those men even as I hit them in the face, and knowing that they love[] me back’ (2018), I explore boxing as intimate and affective grounds for bearing witness to the pain and injury of the other shaping their daily lives. Amateur boxing as an embodied and affective space exceeds the oft reductionist (mis)understanding of the sport as a violent spectacle of individual bravado and the emphasis scholars and the mainstream media place on the ‘heroic body’ (Woodward, 2007); instead, I offer glimpses into the healing justice as social justice that witnessing the pain, vulnerability and resilience of oneself and other boxers can provide.

Restorative justice (RJ) approach is currently not a mainstream practice for addressing the issue of intimate partner violence (IPV) in Singapore. In IPV, the persons affected are not limited to the persons experiencing violence (PEV) and persons using violence (PUV). There is a ripple effect when IPV happens and oftentimes, children, significant others and people in the community are negatively impacted. In short, IPV hurts self and relationships. Being relational in focus, the authors believe that an RJ approach can bring about healing and growth for persons directly or indirectly affected by the violence by building connectedness and a person’s relational capacity.

The authors proposed a framework for IPV work in the context of males using violence and females experiencing violence. Anchored in four working principles that are based on RJ, this framework seeks to guide practitioners to journey with affected parties in their healing process. In their endeavour to make a case for RJ in IPV work, the authors also offered possibilities and challenges for restorative IPV intervention in Singapore’s current landscape.

The authors strongly believe that an RJ-influenced practice has the potential to break the violent cycle by disrupting the conditions associated with IPV, including isolation, economic stress and societal norms regarding gender expectations. The authors also opined that an RJ-influenced practice can create a sustained longer-term outcome of healthy relationships through establishing non-violence behaviour as a societal norm.

Advocates of restorative justice have recently argued that this reform movement is ideologically diverse, perhaps because the potential for program expansion and the realization of funding support is largely dependent on mainstream normative criminal justice system processes. This chapter examines the ideological underpinnings that shape restorative programming to the conclusion that restorative justice is philosophically liberal. The liberal agenda of the restorative justice paradigm is assessed in terms of implications for societal benefit, traditional justice system goals, and the future of restorative justice. Unintended and counterproductive consequences of the left-leaning nature of restorative justice are considered with particular emphasis on accountability. It is argued that the establishment of accountability-based theoretical research programs is necessary in order to further both theoretical and programmatic restorative justice initiatives.

From the mid-1980s to the mid-1990s, several prominent feminist legal scholars made a case for “difference feminism.” Inspired by psychologist Carol Gilligan’s classic text, In a Different Voice, these scholars argued that social relationships, caring, and the emotions should be recognized as important to jurisprudence and legal regulation. Today, difference feminism is no longer a dominant movement within legal scholarship, but reformers are bringing “mindfulness,” “emotional intelligence,” and attention to relationships into law and business – a development dubbed “therapy culture” by its critics. This essay describes some of the manifestations of therapy culture in law and argues for more feminist engagement.

The purpose of this paper is to explore the concept of restorative justice as a tool for rebuilding trust and repairing damaged relationships in the workplace.

The literature on restorative justice, found predominantly in the criminology field, is reviewed, and the origins and tenets of restorative justice are explained.

Research suggests that the goals of restorative justice are to repair the harm after a damaging incident, to repair the damaged relationship between the two parties in conflict, and restore the offender back to the community.

Restorative justice promises to address the issue of repairing damaged relationships at work, a critical problem in organizations that has yet to be thoroughly addressed in the management literature.